Changes

A notion of reflection, in a more authentically reflexive sense, was implicitly involved in the application of inquiry to itself, <math>y_0 = y \cdot y,</math> and was eventually encountered on a recurring basis in the application of each newly recognized component of inquiry to itself:  <math>y \cdot y >\!\!= d \cdot d, f \cdot f.</math>  In a more substantial role, the option of a capacity for reflection was already noticed as a significant parameter in the constitution of an IF.

A notion of reflection, in a more authentically reflexive sense, was implicitly involved in the application of inquiry to itself, <math>y_0 = y \cdot y,</math> and was eventually encountered on a recurring basis in the application of each newly recognized component of inquiry to itself:  <math>y \cdot y >\!\!= d \cdot d, f \cdot f.</math>  In a more substantial role, the option of a capacity for reflection was already noticed as a significant parameter in the constitution of an IF.

Often, an IF is founded and persists in operation long before any participant is able to reflect on its structure or to post a note of its character to the constituting members of the framework. (&sect; 1.3.3.5, page 14).

<p>Often, an IF is founded and persists in operation long before any participant is able to reflect on its structure or to post a note of its character to the constituting members of the framework.</p>

| align="right" | (&sect; 1.3.3.5, page 14)

More substantially, a notion of reflection was invoked as something necessary &hellip;  

More substantially, a notion of reflection was invoked as something necessary &hellip;  

In other contexts, something called &ldquo;reflection&rdquo; was seen as necessary to avoid certain types of unfortunate outcomes, &hellip;

In other contexts, something called &ldquo;reflection&rdquo; was seen as necessary to avoid certain types of unfortunate outcomes, &hellip;

To avoid the types of cul de sac (cultist act) encountered above, I am taking some pains to ensure a reflective capacity for the interpretive frameworks I develop in this project. (&sect; 1.3.3.5, page 15).

<p>To avoid the types of cul de sac (cultist act) encountered above, I am taking some pains to ensure a reflective capacity for the interpretive frameworks I develop in this project.</p>

| align="right" | (&sect; 1.3.3.5, page 15)

A radical form of analysis &hellip requires interpreters &hellip; to reflect on their own motives and motifs for construing and employing objects in the ways they do, and to deconstruct how their own aims and biases enter into the form and use of objects. (&sect; 1.3.4.12, page 36).

<p>A radical form of analysis &hellip requires interpreters &hellip; to reflect on their own motives and motifs for construing and employing objects in the ways they do, and to deconstruct how their own aims and biases enter into the form and use of objects.</p>

| align="right" | (&sect; 1.3.4.12, page 36)

Thus, the radical project in all of these directions demands forms of interpretation, analysis, synthesis that can reflect a measure of light on the initially unstated assumptions of their prospective agents. (&sect; 1.3.4.12, page 36).

<p>Thus, the radical project in all of these directions demands forms of interpretation, analysis, synthesis that can reflect a measure of light on the initially unstated assumptions of their prospective agents.</p>

| align="right" | (&sect; 1.3.4.12, page 36)

The relationships among the activities and faculties of discussion, contemplation, formalization, meditation, and reflection need to be explored in more detail.  In particular, the relationship between formalization and reflection is especially relevant to the task of constructing a RIF.

The relationships among the activities and faculties of discussion, contemplation, formalization, meditation, and reflection need to be explored in more detail.  In particular, the relationship between formalization and reflection is especially relevant to the task of constructing a RIF.

The way that reflection turns action into depiction and description, how it gives a sign to the act and provides a code for its future conduct, is the chief mystery of the whole process of reflection.  Expressed in the substantive fashion that the &ldquo;-ionized&rdquo; character of &ldquo;reflection&rdquo; permits, this riddle arises from wondering how a reflection on the action can be transubstantiated as a sign of the action and resurrect itself in a code of the conduct.  In other words, how does a signification calling for an interpretation arise from the very interruption of its full transmission, the comical section of its secular extension, the transient abdication of its permanent tradition, &hellip;, or the discrete truncation of a continuous conduction?

The way that reflection turns action into depiction and description, how it gives a sign to the act and provides a code for its future conduct, is the chief mystery of the whole process of reflection.  Expressed in the substantive fashion that the &ldquo;-ionized&rdquo; character of &ldquo;reflection&rdquo; permits, this riddle arises from wondering how a reflection on the action can be transubstantiated as a sign of the action and resurrect itself in a code of the conduct.  In other words, how does a signification calling for an interpretation arise from the very interruption of its full transmission, the comical section of its secular extension, the transient abdication of its permanent tradition, &hellip;, or the discrete truncation of a continuous conduction?

<pre>

But the tiger you see madly pacing its cage is nevertheless preoccupied with something that a human would certainly recognize as a thought.

Daniel Quinn, Ishmael, [DQ, 11]

<p>But the tiger you see madly pacing its cage is nevertheless preoccupied with something that a human would certainly recognize as a thought.</p>

| align="right" | Daniel Quinn, ''Ishmael'', [DQ, 11]

The way that inquiry obstructs itself, or that each inquiry interferes with every other, is a phenomenon that constitutes a principal target of this investigation.  At times it seems as if the present construction is always the main obstruction to the intentions that are embodied in it, forestalling every chance of change, every hope of growth, and every possibility of progress into the future.  How do the very processes of analysis, inquiry, and reflection come to have their aims so distorted, their airs so polluted, and their purposes so perverted that the very bodies of their own past effects become the blocks to their moving on?

The way that inquiry obstructs itself, or that each inquiry interferes with every other, is a phenomenon that constitutes a principal target of this investigation.  At times it seems as if the present construction is always the main obstruction to the intentions that are embodied in it, forestalling every chance of change, every hope of growth, and every possibility of progress into the future.  How do the very processes of analysis, inquiry, and reflection come to have their aims so distorted, their airs so polluted, and their purposes so perverted that the very bodies of their own past effects become the blocks to their moving on?

And this thought is a question:  Why?

And this thought is a question:  Why?

Daniel Quinn, Ishmael, [DQ, 11]

Daniel Quinn, Ishmael, [DQ, 11]